"The more consistently Reformed a church is, the more active will it be in evangelism."

This is a simple, yet profound, statement from the former Westminster Seminary professor and president of Calvin Seminary, R.B. Kuiper. The connections between Reformed theology and evangelism are so strong that, according to Kuiper, no one has a greater incentive for engaging in evangelism. Why? Because for the Reformed, everything revolves around the glory of the Triune God, and this includes evangelism.

As Kuiper puts it:

Reformed evangelism is God-centered. The danger is ever present that evangelism will become man-centered. In many instances that has occurred. The salvation of souls is often regarded as the one end of evangelism. It is most certainly an end of evangelism, and an important one, but it is by no means the ultimate end...[Evangelism] is a means to a more comprehensive end—the growth of the body of Christ, the church. That again is a means to a still more comprehensive end—the coming of Christ’s kingdom in every domain of life. And that is a means to the highest of all ends—the glory of God. 

In his book, To Be or Not To Be Reformed, Kuiper begins by laying out the more common apologetic for Reformed evangelism: Election. In light of God's gracious choosing of people from every tribe, tongue, and nation (people group), Reformed Christians should approach evangelism with confidence in both the universal gospel and universal church; a message of good news for all peoples and a church of those united to Christ from all peoples. The good news is that the good shepherds sheep hear his voice, they follow him, and no one can steal them away (John 10).

However, it is his second argument--the glory of God--that I find particularly fascinating and compelling. In this argument, Kuiper cuts through the dualism that often marks evangelical approaches to evangelism (the saving of souls for heaven), while also challenging Kuyperian neo-calvinists (Christ's lordship over every sphere of life). And he does so, not by tearing anyone or anything down, but rather by building up, stacking telos upon telos until he reaches the chief end of humanity: to glorify God. Evangelism serves the building of the Church, and the building of the Church provides the foundation for witnessing to the Kingdom of God in all of life, and such witness fulfills our created purpose as image-bearers of God in His world.

Notice, too, what is at the heart of this chain leading to the glory of God: the Church. As institute, the church fulfills her calling to proclaim the gospel and administer the sacraments, sending out the church, as organism, to fulfill her comprehensive calling as witnesses to Christ and the Kingdom. Below is an illustration that may articulate this point better:

So if we are committed to being consistently Reformed, we must engage in evangelism: "But how can they call on him to save them unless they believe in him? And how can they believe in him if they have never heard about him? And how can they hear about him unless someone tells them? (Rom. 10:14, NLT)" It is not an option, nor is it a burden. Rather it is a serious responsibility and incredible opportunity. However, beyond this, we must engage in evangelism because it ultimately serves as a vital way to glorify God. Through the faithful word and deed proclamation of the gospel, we will see the body of Christ, the Church, grow, and the Kingdom advance in the lives of those who entrust themselves to the good and gracious king, Jesus Christ.

*Next week, we will reflect on a brief warning Kuiper presents at the end of this chapter on evangelism in the CRC.

"We must therefore try to rehabilitate for our times the vivid expectation of the early Christians. For beleaguered communities of believers today, hard-pressed by poverty, oppression, and persecution, the consummation holds out hope for a 'sabbath rest' (Heb. 4:9-10). But the 'new order' also offers abundant opportunities for a renewed pursuit of the cultural mandate. There will be times of exuberant worship, face to face with our Lord, no longer restricted to a temple (Rev. 21:22)...But there will also be time for gardening in this Paradise, for constructive activities in this City, time for reading those good books we somehow never get around to, for finishing those half-written letters, for removing the incompletes on our academic transcripts. As my chemistry professor once put it: an eternity to continue running laboratory experiments, probing the unfathomable wonders of creation...In Christ 'all things are [ours]' (1 Cor. 3:21-23). For 'the meek...shall inherit the earth' (Matt. 5:5). Now already all this, and more, is ours in hope--and someday in perfection."-Gordon Spykman, Reformational Theology: A New Paradigm for Doing Dogmatics (Grand Rapids, MI: Eerdmans, 1992)

"Old systems of exploitation and oppression are passing away and new systems of justice and equality are being born. In a real sense ours is a great time in which to be alive. Therefore I am not yet discouraged about the future. Granted that the easygoing optimism of yesterday is impossible. Granted that we face a world crisis which often leaves us standing amid the surging murmur of life’s restless sea. But every crisis has both its dangers and its opportunities. Each can spell either salvation or doom. In a dark, confused world the spirit of God may yet reign supreme." [1]

This quotation comes from an article written by Dr. Martin Luther King Jr. for an ongoing series in Christian Century on the theme: "How My Mind Has Changed." In it, King chronicle his intellectual and spiritual development, revealing the third way he sought between the fundamentalism he grew up with and the liberalism he adopted early in his adult years; a third way that synthesized theological systems and was contextualized to his experience and circumstances in the American South of the 1950s and 60s.

Having been raised in a strict fundamentalism tradition, King found the allure of liberalism, with its "devotion to the search for truth, its insistence on an open and analytical mind, its refusal to abandon the best light of reason," intellectually satisfying. Through his early life and time at seminary, King uncritically accepted the teachings of Protestant Liberalism with its gospel of love working through reason. However, the more King examined the Scriptures, the world around him, and began to engage the social issues of his day, he quickly found theological liberalism wanting:

It was mainly the liberal doctrine of man that I began to question. The more I observed the tragedies of history and man’s shameful inclination to choose the low road, the more I came to see the depths and strength of sin...[I became] aware of the complexity of human motives and the reality of sin on every level of man’s existence. Moreover, I came to recognize the complexity of man’s social involvement and the glaring reality of collective evil. I came to feel that liberalism had been all too sentimental concerning human nature and that it leaned toward a false idealism. I also came to see that liberalism’s superficial optimism concerning human nature caused it to overlook the fact that reason is darkened by sin.

Much of this came to light through King's study of Reinhold Niebuhr and the neo-orthodox movement. Neo-orthodoxy presented a sobering assessment of humanity's sinfulness, and the insufficiency (or, rather, inability) of human reason properly applied to solve the problems of the age. For the neo-orthodox, one needed more than objective truths or reason, one needed an "encounter" with Christ. And, yet, King could not completely give himself theologically and intellectually over to neo-orthodoxy. Instead, he sought a third way that synthesized the "truths" of both: reason and experience, love and power, tangible and spiritual. What this yielded, in terms of the gospel, was a holistic vision that encompassed the "whole man":

The gospel at its best deals with the whole man, not only his soul but his body, not only his spiritual well-being, but his material well-being. Any religion that professes to be concerned about the souls of men and is not concerned about the slums that damn them, the economic conditions that strangle them and the social conditions that cripple them is a spiritually moribund religion awaiting burial.

Whether one agrees with his theological perspectives or not, King's critiques and journey can prove instructive for us today as we seek to proclaim the power of the Gospel--the good news concerning Christ and the Kingdom of God--over and against the hate, racism, and injustice that persist in our age. We must wrestle seriously not only with Scripture, but also with the evils of our age, and the struggles faced by our fellow human beings. We must recognize our presuppositions and the presuppositions of those we encounter. We must consider how to formulate a theology that is not merely concerned with biblical orthodoxy, but also orthopraxy (belief and practice).

I'm convinced that our hope is firmly rooted in a concern for the "whole man," for we believe that God in the person and work of Christ is at work redeeming and reconciling all things to himself. Our Gospel is one that celebrates the truth that grace restores nature, broken and marred as it is by sin. This restoration includes, but is not limited to, human nature and our relationship with the Triune God. It also includes the restoration of institutions, systems, and the creation itself as the church (institute) proclaims the gospel and administers the sacraments, and the church (organic) is sent out to serve the risen Christ in all spheres of life. Redeemed and renewed by the power of the Spirit, we can live out our divine callings and begin to see glimmers of the future to come: a world radiating with love, righteousness, justice, and peace.

And we can pursue this with a sure hope, because we know (to borrow and slightly amend Dr. King's words) that in a dark, confused world the Spirit of God does, andwill, reign supreme.

[1] This and subsequent quotations from "Pilgrimage to Nonviolence," by Dr. Martin Luther King Jr., Christian Century 77 (April 1960), 439-441.

"What is remarkable [about Deuteronomy] is the detailed extent to which God has utilized this legal instrument of human kingdoms for the definition and administration of his own redemptive reign over his people."-Meredith Kline, The Treaty of the Great King[1]

Standing on the precipice of the land God had promised, the people of Israel stop. They stop to covenant with God--to renew their relationship with the One who chose them out of all the peoples of the world, delivered them out of slavery in Egypt, and brought them to this place flowing with milk and honey--and remember their calling given by God.

Covenant lies at the heart of, and is the foundation for, all biblical religion. As Gordon Spkyman writes:

Covenantal religion defines the fundamental structures undergirding all human relationships and every societal calling. It is not limited to a few highly "spiritual" moments in life--the birth of a covenant child, the sacramental signs and seals of the covenant, covenant training, or the covenant community at worship. It embraces every earthly institution--marriage, schooling, labor, social service, science, art, even politics. [2]

Thus, Israel was intended to be a "display people," a contrast (covenantal) community guided by the creational will and ways of the Lord God. And Deuteronomy, as a covenantal document, would provide the foundation for the life of this people, balancing an open-ended vision of the kingdom of God (the restoration of God's rule in the world) with practical provisions for dealing with a frail and fallen people. [3]. Through faithfulness to God expressed in obedience to his law, flourishing would come to the people and the land.

However, there is more to the story than that. Blessedness and flourishing were not intended merely for Israel, but rather, were to be extended to the ends of the earth; to all peoples. Israel was chosen for service, or, to put it another way: Israel was chosen for a calling. Deuteronomy serves as a "call to communal transformation not merely for their own sake as God's people but also for the sake of her often hostile neighbors" by way of justice and grace [4].

As we begin a new year and a new semester, we also begin a new study, considering the ongoing significance of this book--Deuteronomy--for us today. Because, as those united to Christ, the Chosen One and True Israel of God, we are grafted into the spiritual history and heritage of those who renewed the covenant at Gerizim and Ebal. How does this book display the progressive unfolding of God's redemptive work and how does it speak into our contemporary context? What should our modern, Western churches look like as we seek to faithfully live out the biblical story, and into our calling as those covenanting with the Triune God? How do we live in the world--amidst the joys and sorrows of those around us--for its flourishing, without losing our distinctiveness? How do we remember, celebrate, and trust our God, and what does it look like to reflect justice, grace, and truth to our neighbors, classmates, co-workers, family, and friends?

These are some of the themes, topics, and questions we will examine this semester in our study, entitled, "Covenant and Calling: A Missional Study of Deuteronomy." Meets at 7PM in the Memorial Union, Room 3517.

Each year, we look back at the most popular blog posts and make recommendations for reading over the winter break (and beyond). Below are the most popular posts from this past year as well as a few book recommendations for the upcoming year.

BOOK RECOMMENDATIONS

Contours of the Kuyperian Tradition: A Systematic Introductionby Craig Bartholomew (IVP Academic)This book serves as a great introduction not only to the work of Abraham Kuyper, but also some of his contemporaries and successors. Writing in a clear and engaging manner, Bartholomew has given the church a tremendous gift in the form of this book, providing a standard for the study of the Kuyperian tradition for years to come.

Reformational Theology: A New Paradigm for Doing Dogmaticsby Gordon Spykman (Eerdmans)I began reading this book earlier this fall as a possible text for the Areopagus Leadership Training Initiative (ALTI). And while the jury is still out on whether it will be one of the main texts for ALTI, I have no reservations about recommending it to anyone seriously wanting to study theology through a Christian/Reformational philosophical lens. Though it may dense at times, it is well worth the work, and bears the fruit of a renewed vision for a Christian world and life view founded upon the Word of God.

The Works of Raymond Chandler and Ross MacDonald (Doubleday: Black Lizard)If you like detective fiction and haven't read either Raymond Chandler or Ross MacDonald, you need to pick up some of their work. Through the work of their private eyes, these two authors give us a picture into sin, corruption, and injustice at work in the world, and the hard, gritty work necessary to bring some semblance of redemption/resolution. They're always entertaining reads, but can prove to be reflective as well.

An Introduction to the Science of Missions by J.H. Bavinck (P&R Publishing)The last recommendation is a work by the late missiologist, J.H. Bavinck. In this book, Bavinck lays the foundation for engaging in missions in a way that takes theology, culture, and history seriously. This book is extremely practical for anyone engaged in vocational ministry, as well as those who desire to engage others with the gospel of Christ (whether next door or around the world). Few books have been as helpful and encouraging to me in my own ministry.

There are also a few books I'm looking forward to tackling in the new year, including: Awaiting the King: Reforming Public Theology (James K.A. Smith), Gospel Witness (Joseph Boot), and Dune (Frank Herbert).

BONUS: MUSIC To CHECK OUT

I hope you find these resources and recommendations helpful and a blessing to you as we wrap up 2017 and look ahead to what the Lord has in store in 2018. If you find any of these particularly helpful or encouraging, please leave a note below, or send us an email. We would love to hear from you. Also, if you have any recommendations of your own, please feel free to add them to the comment section.

]]>Annual Areopagus Semester-End Christmas PartyProgrammingCurrent EventsTyler HelfersTue, 19 Dec 2017 01:45:59 +0000http://isu-areopagus.squarespace.com/areopagus-blog/2017/12/18/annual-areopagus-semester-end-christmas-party56253b4de4b09df120dacd1e:5630e401e4b04638b4174248:5a386a6841920241ebd5e304Last week, we hosted the annual Areopagus semester-end Christmas party. I wanted to post a few of the pictures from that night (just click on the image to scroll through). They can also be viewed at our Facebook page, here.

As 2017 wraps up, we rejoice in the ways God has worked in and through Areopagus to reflect the gospel and a Christian worldview into the university. We celebrate the new students who have found a home in our ministry and at Trinity Christian Reformed Church. And we praise God for the start of our new leadership training program (ALTI) and the students participating in it.

We also look forward to seeing how God is going to work in the year to come. In particular, we are looking forward to our spring lecture (featuring Dr. Craig Bartholomew), the Dordt Day of Encouragement, and our Bible study series entitled "Covenant and Calling: A Missional Reading of Deuteronomy." Join us in praying for God to use these to further his mission in the lives of his people, on the Iowa State University campus, around the world, and in all facets of life.

From all of us at Areopagus, we thank you for your partnership and support of the ministry. Merry Christmas!

"He decreed statutes for Jacob and established the law in Israel, which he commanded our ancestors to teach their children, so the next generation would know them, even the children yet to be born, and they in turn would tell their children."

"Hello Siri. Show me the law of God."

"Then they would put their trust in God and would not forget his deeds but would keep his commands."

"Okay Google. What was the exodus?"

"They would not be like their ancestors--a stubborn and rebellious generation, whose hearts were not loyal to God, whose spirits were not faithful to him. (Ps. 78:5-8)"

The practice (art?) of remembering seems to be a relic of the past, relegated to the dustbin of outdated cultural practices. With the advent of the smartphone came instantaneous access to information that has no parallel in history. Don't remember that Bible verse? Simply look it up on Google. Cannot recall that event? Check it on wikipedia. Struggling to bring those instructions to mind? Search for them on Bing (wait, that's not right, nobody uses Bing...I digress).

And while having such unfettered access to information can be a exciting prospect and liberating experience, it also comes with unintended consequences that have a tremendous bearing on our faith.

Psalm 78 reminds us that throughout history, remembering has been important for faithfulness to God. The passing down of stories of God's mighty works and powerful words of promise were intended to instill this faithfulness in the next generation. Why? So that they would not follow in the path of their ancestors who frequently forgot to remember and strayed from God. And so the collective memory of the people of God was passed down from generation to generation through storytelling, memorization, and practice (liturgy).

The same is true for Christians throughout history. The liturgy served as a means of telling the story of God, His mission, and the gospel in the context of corporate worship. Furthermore, catechesis ingrained the truths and promises of God on the hearts and minds of children so that as they grew up among the covenant community, they would remember the Lord's deeds and keep his commands.

However, we are on a precipice today, looking over into the abyss that is the screen of our smartphones, tablets, and computers. No longer needing to remember--to embody truths, stories, and, calling--we become empty while having everything at our fingertips. To put another way, our devices cause us to "unstoried" beings whose primary (or perhaps sole) orientation is the present. And a people without a story, a people lacking an embodiment of history or a vision of the future are a people bound to forget their God, his works, and his ways. Such a people will become behold to, and enslaved by, the present, which can lead to all sorts of sinfulness (see 1-2 Kings, and a number of the Old Testament prophets).

This is why it is important to remember. To place oneself in the unfolding story of redemptive history. To memorize Scripture. To engage in the liturgy; that weekly practice in which we are reminded of, and further embedded in, the story of God's covenant people--one of creation, fall, redemption, and new creation. Recurring patterns of confession, assurance, proclamation, and commissioning help to offset the formative practice of swiping right and calling out to the disembodied beings within our devices for the answers to our questions.

It is easy to despair, disparaging the impact of modern technology on life and faith practice. Considering the low rate of biblical literacy today, and the growing indifference and non-religious identification of young people today, it is easy to imagine things only getting worse. Yet, I find it is equally easy to imagine renewal and reformation in our patterns, habits, and practices as we pass down the immeasurable riches of God's grace given to us in Christ to the next generation, so that they might put their trust in the Lord and follow his commands.

The question is: What does that future require of you in this present?

]]>Reformation Sunday (Morning Sermon)Biblical StudiesCurrent EventsTyler HelfersWed, 15 Nov 2017 14:39:15 +0000http://isu-areopagus.squarespace.com/areopagus-blog/2017/11/7/reformation-sunday-morning-sermon56253b4de4b09df120dacd1e:5630e401e4b04638b4174248:5a01d84fec212dc9f58dd9cfContinuing the series on the story of the Bible, Tyler Helfers examines the rebuilding work of Ezra and Nehemiah in Jerusalem, relating it to the Reformation, and the ways both of these stories in history point to the ongoing work of God to bring spiritual renewal and build his Kingdom. In the end, we are left with the question: How is God at work today, in and through Trinity CRC (and other local churches), to further His work in Ames, and around the world?
]]>Recovering The Priesthood of BelieversTheologyBiblical StudiesTyler HelfersWed, 08 Nov 2017 17:32:42 +0000http://isu-areopagus.squarespace.com/areopagus-blog/2017/11/1/recovering-the-priesthood-of-believers56253b4de4b09df120dacd1e:5630e401e4b04638b4174248:59fa4719f9619ac07a9d7f27

"This word, priest, should become as common as the word Christian."[1]

This quotation, taken from Martin Luther's collected writings and sermons on 1 Peter, gives us a window into the Reformer's perspective on this oft-neglected Reformation concept. For Luther, all Christians are priests. In fact, all who have been united to Christ are called to a priesthood rooted in the church and situated between God an the world; a priesthood arising out of 1 Peter 2 that must be recovered for continued Christian witness in our increasingly diverse, biblically illiterate, post-Christian Western culture.

Examining 1 Peter 2

The Church: Spiritual Household of a Holy PriesthoodIn 1 Peter 2, the apostle makes two allusions to the Old Testament that would have resonated with the original hearers. The first of these is found in verses 4-5, where he refers to Christ, the living Stone, with whom the believers, like living stones, are being built into a spiritual house. Peter is drawing on the Temple, which was the house of God, his representative dwelling place among the Israelites. Then, in Christ, the Lord dwelt among his creation as never before: in the form of a man. And now, by virtue of their union with Christ, these believers--and you and me--are dwelling places of God's Spirit. Thus, the church--both the gathered people and space--becomes the spiritual household where God is present

It is in this context--that of the church--that Peter explains they are to be a holy priesthood. Peter, and Luther for that matter, didn't view the priesthood of believers to be an individualistic thing, but rather something that took place in community. Reformation scholar, Timothy George, explains it this way:

For Luther, the priesthood of all believers did not mean, "I am my own priest." It meant rather: In the community of saints, God has so tempered the body that we are all priests to each other. We stand before God and intercede for one another, we proclaim God's Word to one another and we celebrate God's presence among us in worship, praise and fellowship.[2]

So the focus is on our offering ourselves up on behalf of one another for the building up of Christ's body, each individual part.

Another way I've often heard it put is that the church is to be an embassy of the kingdom. What does an embassy do? It serves the people of that country in a foreign land. Thus, the church is to be a place where weary Christians and struggling saints can take refuge in the midst of a troubled world; a place that attracts the lost and the lonely, the poor and needy, the despised and rejected. The church is to be a place, and a gathering of people, of the Kingdom who extend the grace of God in word and deed to one another.

This means, as Christians, we have an obligation to one another as members of the church. We are to be priests standing before God and interceding for one another (prayer); speaking and performing God's Word into one another's lives (discipleship); and intentionally gather to praise the Lord and celebrate His grace as a community (worship). When it comes to the church, we must move beyond a consumer mentality to one of sacrificial giving, and view her not as a voluntary association of people with similar interests (not to mention socio-economic levels or ethnic background), but rather, a divinely gathered people called to do life together.

Such a view has a significant impact on what shape Christian education takes, what resources we avail ourselves of, and how we teach and train up the next generation of the church to live as faithful followers of Christ on mission with God.

The World: The Scope of Our PriesthoodHowever, there is another facet to the calling to be a priesthood. Once again, Peter employs language that would have been familiar to his audience: that of Exodus 19, in which God tells Moses that Israel will be his treasured possession, a kingdom of priests, and a holy nation.

Israel, as a people, was to serve as a priesthood on behalf of the world. They were to intercede for, and offer themselves in service (both word and deed) to the nations. In this way, they would be a blessing to the world. Yet, throughout the Old Testament, we find Israel turning in on itself, forgetting her God, and forsaking the nations around them. And though there are glimmers of this priestly work found in Elijah and Jonah, the people largely fail in this calling.

However, Jesus Christ, as representative Israel, perfectly fulfills this role of intercession and sacrificial service on behalf of the world. Nowhere is this more clear than in his atoning work on the cross--dying to satisfy the debt of sin and rising from the grave to break the power of death and evil for (ultimately) people from all tribes, tongues and nations.

Which brings us back to Peter. Having been united to Christ, or as the apostle puts it, built as living stones into him, the church has received this responsibility to universal priesthood on behalf of the world; a responsibility to proclaim to the nations the goodness and grace of our God who delivered us out of darkness and into His wonderful light.

Another of the Reformers, John Calvin, understood this responsibility in terms of the church's participation in the threefold office of Christ as Prophet, Priest and King. The church, and each member of her, is called to be a representative of Christ in his redemptive mission in the world.[3] In his commentary on Hebrews, Calvin writes this:

All believers...should seek to bring others into the church, strive to lead the wanderers back to the road, stretch forth a hand to the fallen and win over the outsiders.[4]

In both word and deed, every believer is to go forth into the world, exercising their priestly ministry on behalf of their neighbor to the glory of God. We cannot simply sit back in our pews, waiting expectantly for our friends and family, neighbors and coworkers, to come into the church, be discipled, and worship the Triune God. Instead, as the State, nationalism, and self increasingly take the place of God in the lives of those around us, we must go to them, declaring the gospel in powerful words of beauty and truth, as well as in redemptive works of love. We must present a compelling, holistic vision of the Kingdom of God and invite those around us to enter in through the only way, Jesus Christ.

Conclusion

If we are to be reformed and always reforming, we must take seriously this calling to be a holy priesthood. This is a difficult calling; one that stretches us. And, yet, as I look to the future, I am convinced it is the way to seeing the church in the West flourish; creating a theologically-rich, deeply attractive, culturally engaged, redemptive community. Furthermore, we can enter into this difficult duty knowing that:

[Christ] has made us a kingdom of prieststo serve our God,and we will reign on earth.God will be all in all,righteousness and peace will flourish,everything will be made new,and every eye will see at lastthat our world belongs to God.Hallelujah! Come, Lord Jesus!

[1] Martin Luther, The Epistle of St. Peter and St. Jude: Preached and Explained (New York, NY: Anson D.F. Randolph, 1859), 106.[2] Timothy George, "The Priesthood of All Believers," First Things, last modified October 31, 2016, accessed November 6, 2017, https://www.firstthings.com/web-exclusives/2016/10/the-priesthood-of-all-believers. [3] George, "The Priesthood of All Believers."[4] John Calvin, Commentaries, Heb. 10:24.[5] An excerpt from a Contemporary Testimony of the CRCNA, Our World Belongs to God.

O Lord, it's happened again;an instrument of violence dealing death.Blood and bodies litter the floorsof that house of worship twisted into a macabre house of death.Unimaginable pain and inconsolable griefreplace the hymns of praise and shouts of joy.And this is not the first time;no, it is one in a long lineof incidents laying bear the ruptured realityof this kingdom (world) belonging to you.

Tears run down my face,shared with my afflicted sisters and brothers in Texas.This is not the first time, nor do I suspect the last,when the pain of such loss stings the body of Christ.How long, O Lord? When will the mourning be turned to laughter?When will every tear be wiped away?How long, O Lord? When will your kingdom fully come?When will your will be done;evil and chaos crushed by righteousness and peace?

Remind us that these statements are not mere dreams, but promised realities proven by the wounded, yet glorified, Christ.In a world in need of good news,move us, O Lord, beyond empty platitudes to act in ways that bring the gospel to bear on the world today. And as we do so, following the way of Christ (and cross)in powerful words and life-loving deeds,may we continue to pray:Come, Lord Jesus. Come.

"The gulf separating paganism and Christianity is clear even in Paul's Areopagus address. Paul appears extremely polite and appreciative in his references to Greek philosophy, but toward the end of his discourse he makes reference to 'repentance' and 'judgment,' and these two words place what he first said in a new light. Paul here issued to the proud and the wise a call to repentance. Their profound notions of the deity stand condemned, and their path leads to destruction, for the deity about whom they spoke such exalted things is not the true God who has shown his mercy in Christ Jesus, but is what Calvin referred to as the umbratile numen, the nebulous all-pervading being, fabricated by us to fill the emptiness caused by our unwillingness to recognize the true God."-J.H. Bavinck, An Introduction to the Science of Missions

In the absence of the true God, a vacuum is created in which humanity will inevitably make something else to be god. The only question is what that god will be. At the Areopagus, the philosophers and leaders of the people of Athens exalted gods reflecting their own image; gods emanating the wisdom and pride of the Greeks. The kingdom of humanity. And yet, Bavinck, by way of Paul, reminds us that such fabricated gods are, instead, foolishness. Further, what they trusted to bring life and flourishing to the world was only another means of death and destruction.

True wisdom, fullness of life, and human flourishing come through the recognition--not the rejection or fabrication--of the one true God, who, rather than reflecting our image, creates us in his own. The true God who stoops down to reveal himself, in revelation and redemption, extending his mercy and grace to us most clearly in the person and work of Christ. Through Christ, the Kingdom of God breaks into our world in a way unlike any other, renewing hearts and minds to trust and obey the all-wise King, and beginning his work of making all things new.

Whose vision and kingdom do you carry within you? The human kingdom, whose wisdom is foolishness and whose gods are impotent to bring the flourishing and life for which we yearn (ultimately leaving us disappointed and disillusioned)? Or the Kingdom of God, whose (perceived) foolishness is true wisdom and whose God is not only capable of bringing renewal to all things and everlasting life, but is already doing so in Christ by the powerful working of the Holy Spirit.

]]>A Staff, A Stick, and A Song: The Marks of the ChurchTheologyTyler HelfersFri, 15 Sep 2017 03:01:54 +0000http://isu-areopagus.squarespace.com/areopagus-blog/2017/9/7/a-staff-a-stick-and-a-song56253b4de4b09df120dacd1e:5630e401e4b04638b4174248:59b17f8ee45a7c6238effa6f

The theologian A.A. van Ruler often used three words to describe the church's confessions: a staff, a stick, and a song.[1] Using these three images, van Ruler summarized the various functions of the confessions for the life of the church--leading and guiding her, correcting and defending her, and leading her in praise and worship of the Triune God.

A Staff,A Stick,A Song.

I'd like to borrow these three images to unfold the meaning of the marks of the church as articulated in the Belgic Confession. The true church, as Belgic Confession Article 29 states, can be recognized if:

The church engages in the pure preaching of the gospel; it makes use of the pure administration of the sacraments as Christ instituted them; it practices church discipline for correcting faults..By these marks one can be assured of recognizing the true church--and no one ought to be separated from it.

We find in this definition three marks to correspond to the three images given by van Ruler: the staff of the pure preaching of the gospel; the stick of church discipline; and the song of the sacraments.

A Staff

A staff is an object that guides, and that which serves as the guide for, and foundation of, the church and its role in God's mission is the gospel of Christ and the kingdom. The question is: What is the pure preaching of this gospel that guides the true church? At the heart of the pure preaching of the gospel is the doctrine of justification by grace alone through faith alone in Christ alone. However, this is only the narrow lens of the good news found in Christ and the kingdom. The wider lens of this good news is that God's plan to redeem and restore all creation from the sinful rebellion of humankind and its effects has powerfully broken into the world in Christ.[2]

Practically, this mark is significant as a guide in that, in the midst of many ideas and various issues that seek to pull the church's focus elsewhere, it keep the church centered on and rooted in what is most important. The church, and the Christian religion, can be about many things, even good things, but apart from this mark, it will fail to live into God's mission and its calling to witness to Christ and the kingdom. Additionally, the inclusion of the phrase "pure preaching" is a reminder that simply having an orthodox understanding of the gospel means nothing if it is not, in fact, proclaimed.

A Stick

A stick is an apt symbol for church discipline. A stick can be used for defense, to point something out, or to bring correction. Church discipline does all three. First, church discipline defends the truth, as well as the Lord's reputation, and his desire for holiness in the church.[3] Second, it keeps the church, and in particular its teachers and preachers, accountable by pointing out the true doctrine of God's Word in the midst of many false teachings that seek to sneak in. Third, church discipline can do just that--discipline, or correct those who willfully sin or reject the sound doctrine of the church. Central to this use is that it is always intended to be restorative, with the return of the wandering sheep or the prodigal son as the end goal.

Contemporarily, it seems appropriate to emphasize church discipline, as the practice seems to have gone out of vogue--whether from its misuse, abuse, or the generally negative perception of the word in today's culture--and numerous teachings that contradict the Word and the confession have led people astray, causing division in the church. In the end, the church needs discipline, for the glory of God, the good of the church, and its gospel witness in the world.

A Song

This leads to the third mark: the pure administration of the sacraments. The confession identifies two sacraments--baptism and the Lord's Supper--as instituted by Christ in Scripture. As with discipline and the preaching of the gospel, the focus of the sacraments is on the plain and authoritative teaching of God's Word.

The sacraments serve as a song in that they declare and celebrate the work of God in the gospel, and praise his name for his promises, provision, and presence given to us in such visible ways. There is a doxological character to the sacraments, as we receive them from God and, in response, worship him for these gifts of grace that nourish and sustain our faith. Yet, the pure administration of the sacraments are not simply about praise, but also the means of grace necessary for those who are a part of the church to faithfully live as citizens and ambassadors of the kingdom.

Conclusion

These three marks--the pure preaching of the gospel, the practice of church discipline, and the pure administration of the sacraments--are doctrinal products of their time, but also very practical for our day. They are a staff, a stick, and a song for the church as she seeks to fulfill the mission given her by Christ in the unfolding of God's redemptive plan; for his glory and the good of God's people.

]]>Some Tips: Doctrine, Discipleship, and Bible ReadingTheologyBiblical StudiesTyler HelfersThu, 31 Aug 2017 14:51:45 +0000http://isu-areopagus.squarespace.com/areopagus-blog/2017/8/31/some-tips-doctrine-discipleship-and-bible-reading56253b4de4b09df120dacd1e:5630e401e4b04638b4174248:59a819929f8dcef07a448d04Below are two helpful videos from Dr. Michael Horton (J. Gresham Machen Professor of Systematic Theology and Apologetics at Westminster Seminary California) discussing the significance of knowing what you believe and why you believe it, as well as how to read the Bible.

Areopagus, in all our programming and events, seeks to take a similar path, believing that orthodoxy (right belief) and orthopraxy (right practice) yields doxological living (life of praise/worship). And, in particular, we arrange our Bible studies so that they will encourage students to explore and understand the original meaning of the text before considering its application to their lives and our engagement with the culture. In doing so, we can further insure that we provide an accurate, intelligent, and joyful witness to the gospel of Christ and Kingdom to the world around us.

Let us know what you thought of the videos (and how they may be helpful for you in your own discipleship) in the comment section below.

"A congregation is indeed gathered out of the nations, but it is obligated by God to send forth the gospel message to the nations."-J.H. Bavinck, An Introduction to the Science of Missions

As a campus minister, I yearn to see students, faculty, and staff come to faith in the Lord Jesus Christ. I desire to see them discover the wonders of God's grace, generally, in the world--from blooming flowers and athletic prowess to exquisite artwork and the intricacies of engineering--and, particularly, in the redemptive work of Christ--His life, death, resurrection and ascension. I want them to know that the Kingdom of God has broken into this world, and, as a result, they are witnesses and ambassadors of its King, the Lord Jesus Christ, in their given vocations; in all that they say and do--wherever God leads them.

This is, by no means, a unique desire. In fact, it is one shared by many ministries on the university campus. While we may approach the kerygmatic task in different ways, we all desire to see the gospel go forth, and disciples made. And beyond the campus, this should be the heart of those who make up our churches. If a passion for proclaiming the gospel--the good news concerning Christ and the Kingdom--in both word and deed is lacking in the local church, serious questions must be asked. As J.H. Bavinck points out in his classic book, An Introduction to the Science of Missions, as a people graciously gathered out of the world by the Triune God, we are obligated to take this message forth to the nations.

And while churches may do this differently, and (campus) ministries use various approaches[1], there are certain rules that Bavinck identifies that transcend all these differences; rules that we should take heed of today, all these years later, as we continue to walk in obedience to the calling given us by our God and King.

1. We must try to see the person with whom we are dealing. Bavinck's first point is that we cannot simply get caught up with the surface details of the person with whom we are dealing; their name, position, and arguments. We need to remember that the person before us is not simply a man or woman (a family member, foreigner, neighbor, co-worker, friend, etc.), but is also a worshipping being and a bearer of culture[2], which is to say, their life is religiously oriented (it is just a matter of what it is oriented around). Beneath the surface are a complex network of fears, desires, hopes, dreams, worries, and, as Augustine so famously stated, a restlessness that only finds its rest in a right relationship with God. With this in mind, Bavinck reminds us: "Behind all such arguments and deliberations there lies hidden a personal meeting with God. [3]"

2. The approach must be a meeting filled with love.Oftentimes, we are guilty of approaching people as projects; simply identifying others as the lost, blind, and/or foolish. As a result, our engagement with people regarding the good news of the Christ can be far from caring and compassionate, filled with loving patience and grace. I can recount numerous stories from non-Christians who, having not converted in a short period of time, watched their Christian "friends" disappear (presumably to find the sheep God was calling back to the fold). Bavinck explains:

Not until I see all things such as stupidity, primitiveness, and deceit as the elements constituting the structures of their flight from God and responsibility, can I begin to have room for love. For then I realize that apart from God's grace, this same flight from God is also the deepest motive of my own life. I try to flee in an infinitely more subtle manner, but I nevertheless flee, until Christ draws me out of my darkness and opens my eyes. [4]

Bavinck's words are oriented toward native peoples in foreign lands, but the same principle can be applied to our own context. We must remind ourselves that this person is a fellow image-bearer of God--one made in His image--and recognize, via our common guilt before God and equal need for His grace, ourselves in those with whom we engage. Meetings and relationships covered in love, care, and compassion are a crucial supplement to words we speak. Again, Bavinck writes:

Our meeting with others must be marked by a certain calm and patience, if we are to understand a person's manner of life, his basic presuppositions, and his secret defenses. In many instances we will have to take a person seriously, even though we sometimes have a mind to strike him abruptly with the sword of God's Word...Our own desire ought never to hinder our proceeding with caution and concern. [5]

3. It must bear the character of an encounter.This is defined by Bavinck as "[Moments that take place] if two people permit the light of God's word to shine over their life." It is a moment of two people standing together before God. To put it another way, this rule pertains to the moment in which a person is ready and willing to hear, and we are faithful and prepared, to share the Word of God concerning Christ and His Kingdom. Such moments can arise in corporate settings, such as a church service or campus meeting, but most often occur in the intimate setting of a one-on-one conversation. And they can occur when we least expect them. I would argue this, of the three rules, is the trickiest to identify, and, at times, can even take place without our knowing it, as God works in and through us, the meeting, or the growing relationship.

So take these three rules to heart as you engage in the task given us by our Lord Jesus Christ to make known the good news. See the person with whom you are meeting; fill that meeting with love; and submit yourself, the relationship, and your discussion, before the Lord God according to His Word. And may He bless us with an abundance of fruit, joy, and thanksgiving.

[1] Bavinck, drawing on Kraemer, broadly identifies two approaches: the spontaneous and the cautious. The spontaneous would encompass what many campus ministries and church evangelistic programs do, in directly calling people to "give themselves to Christ." The cautious, on the other hand, is a longer, prolonged effort of addressing an individual's questions, defenses, and arguments, culminating with the final step: a call to repentance and faith.

"If culture is the public expression of a worship of a people, and the gospel restores us to true worship, then the gospel restores us to true culture, which is the Kingdom of God."-Joseph Boot

In his Reformed Dogmatics, Herman Bavinck articulated a way of understanding God's redemptive work as "grace restoring nature." This includes the restoration of humanity, but more broadly refers to the whole of creation as all things are brought under the reign of God in Christ. Through the grace of the gospel, nature is raised to its highest fulfillment, toward its eschatological goal. Put another way, in the person and work of Jesus Christ, the Kingdom of God breaks into the world.

Going up on the mountain, Jesus began to teach...

In a recapitulation of Moses' receiving of the Law at Sinai, Jesus goes up and delivers the law of the Kingdom to the disciples and those who crowd around below to hear. Just as God, through his chosen instrument, Moses, delivered His people out of slavery in Egypt and gave them His Law for the ordering of a (re)newed culture, Jesus knows He will deliver His people--from every tribe, tongue, and nation--out of slavery (to sin, death, and the devil) and, in the Sermon on the Mount, reveals the culture of the Kingdom.

The good news is not only that we have been redeemed from sin and death and reconciled to God, but also that we have been restored to true worship. As we express this worship in our lives, as we fervently seek to witness to the Kingdom of God in word and deed, we enter into God's redemptive drama--His work of restoring nature by grace and guiding it toward its eschatological goal--and live into the true culture for which He created us. And as we live into this true culture--the culture of God's Kingdom--light comes to bear on the darkness and transformation of individuals, families, communities, and the world follows as God's will unfolds.

I hope you will consider joining us this Fall (Thursdays at 6:00PM) as we study what the culture of the Kingdom looks like by reading and discussing Jesus' words in the Sermon on the Mount. Words that were significant in shaping the culture of the early church. Words that are crucial for shaping a culture today that, rather than merely capitulating to the world, provides a compelling alternative to it. Words that provoke us, here in Ames, at Iowa State University, to live differently. For the glory of God, the flourishing of the world, and our ultimate good and joy.

Over the last month or so, we have wrestled with what it looks like for the church to continue to be reformed, and always reforming. Looking to Scripture--that which our ongoing reformation must be according to, and directed by--we have examined four areas in which we can continue to seek to be reformed:

So what now? How, then, shall we answer the possibilities of reformation and renewal in these areas? And what is the outcome? My hope is that as we continue to pursue faithful reform we may be able to declare, with the editor of TableTalk Magazine Burk Parson:

We are Reformed. We are not ashamed of being distinctively Reformed in all that we do. We are Reformed because we believe that to be Reformed is to be biblical. To be Reformed is not only to stand firmly on the same doctrine as our faithful Reformation forefathers, it is to stand firmly on the Word of God. To be Reformed is not only to believe that God is sovereign over salvation, but to believe that He is sovereign over everything. To be Reformed isn't simply to accept the doctrines of grace, but to take great comfort in them, to teach them graciously, and to defend them courageously. To be Reformed is to believe that God has one glorious covenantal plan of redemption, and that He is carrying out that plan. To be Reformed is not to give mere lip service to the historic Reformed confessional standards, but to affirm them heartily and study them diligently. To be Reformed means not only that we are professing members of a local Reformed church but that we are regular, active worshipers and participants in the life, community, and mission of our local churches as we take the gospel to the ends of the earth. To be Reformed is not to be a complacent, smug, arrogant, or apathetic people, but to be a gracious, dependent, humble, prayerful, evangelistic, joyful, loving people who believe that God not only ordains the end of all things but that He ordains the means of all ends in us and through us by the powerful ministry of the Holy Spirit for His glory alone. [1]

May these articles stir you to deeper consideration of what reformation looks like in your life, and in your church, as we seek to glorify God and see the fragrance of the aroma of our Lord Jesus Christ spread over all the earth.

[Let me know your thoughts below on the series, or other places you desire to see reformation according to Scripture in the church today.]

[I must apologize for the delay, but we have finally arrived at the fifth and final post in our series]

Internal renewal leads to external engagement. Beginning with internal renewal—a re-emphasis on our identity as a covenant community and the gracious use of church discipline—we turn to external engagement. This began in the last post, as we examined what it means to be confessional, and imagined what could come from the intentional use of the confessions in reaching out to both Christians and non-Christians. And now, we turn to cultural engagement.

What does it look like to bring reformation to our cultural engagement? The answer is a return to the foundations guiding such engagement: a commitment to a Christian worldview firmly rooted in, and authorized by, Scripture, and a renewed emphasis upon the good news of the Kingdom of God.

CHRISTIAN WORLDVIEW

From political ideologies to national or ethnic identities, youth-driven movements to (pop)cultural trends, any number of issues and/or ideas can reshape our worldview, mutating it into something that vaguely resembles Christianity, but is fundamentally warped. As Abraham Kuyper so winsomely wrote, our worldview is only Christian in so far as it views and engages the world in “the light that the Holy Spirit kindles on the candelabra of Scripture.”[1]

As Christians, we recognize that with the fall, all spheres of life and every facet of human nature has been marred by our sinful rebellion. Scripture is that which allows us to see ourselves, and the world, aright; a light that leads us out of darkness into light, and a lens that brings clarity to the blurriness. Apart from this light, and this lens, we are apt to be led down dangerous paths with serious implications (mission creep, compromise) for our witness and engagement. With its all-encompassing scope, Scripture provides the foundation for approaching all of life with a consistent system, as well as an authoritative guide for living in grateful obedience to God for his glory and our neighbor’s good.

THE KINGDOM OF GOD

If Scripture is, in one sense, the beginning, the kingdom of God is the end, or that toward which our cultural engagement is oriented. We must draw on allof Scripture to see the full beauty, truth, and goodness of the gospel of Jesus Christ and the kingdom of God for fueling our work in the world. And this good news, explains Andrew Sandlin, is that:

The gospel is calculated to redeem not just individuals but all human life and culture and creation…In Jesus Christ [God] has dealt and is dealing decisively with the problem of sin and gradually reinstalling His righteousness in the earth. The gospel is that everything wrong in this world, God is setting right.[2]

God in Christ not only redeems us, forgiving us of our sin and restoring us to a right relationship with him, but also, by the Spirit, renews us in our ability to fulfill our calling to serve God, unfolding the latent potential of creation (culture-making) for his glory and proper human flourishing. Therefore, every fiber of our being and sphere of life—church, state, family, vocation, education, etc.—must be reoriented towards the kingdom of God; the righteous reign of Christ over all things.

Such an understanding of the gospel guards against the danger of evangelicalism, which tends to narrowly focus on individual salvation and “going to heaven,” ignoring the cosmic scope of God’s purpose in redemption—to lead all of creation to its climax in the new heaven and new earth—and our work within it.[3] As a result, evangelicalism wrongly creates distinctions between the sacred and the secular, stunting cultural transformation and flourishing.

However, for healthy cultural engagement, we must also remember, as Craig Bartholomew points out:

The kingdom is exciting because of the King, and without a living relationship with the King religion will be about many things but will lack that missional vision of the kingdom, passionately concerned with spreading the fragrance of the King throughout the creation that is rightly his.[4]

The kingdom of God has broken into our world in the person and work of Jesus Christ, and begins its expansion through the regenerating work of the Spirit in bringing men and women of all peoples to faith and obedience under his reign. Our work toward seeing the lordship of Christ extended over all areas of life must begin with being in living relationship with the King.

This, then, guards from the other danger (most often associated with Protestant liberalism) which overemphasizes cultural engagement, forgetting that it is citizens of the kingdom—those who have been born again, and trust and obey the Lord Jesus Christ according to the Word and Spirit—who need to be culturally engaged.[5] Additionally, anchoring ourselves in Christ serves to prevent us from straying into false teaching and theology that may hinder our witness (i.e. liberation theology, dominionism, social gospel, etc.).

CONCLUSION

Finally, we should remember the sure hope accompanying our mission (outlined by the Cultural Mandate and Great Commission). We can engage joyfully and confidently, knowing that our Lord and Savior is with us, the Spirit renews and empowers us for the task at hand, and the work will one day be completed. As J.H. Bavinck declares in his book, From the Beginning to the End:

We ruptured the kingdom and have brought dissonance into the world order…[Yet] God will not surrender this terrible world to the powers of decay at work in it, but that great day in which he himself will gather up his world into a harmonious symphony of adoration has begun.[6]

When it comes down to it, bringing reformation to our cultural engagement rests in returning to two foundational aspects of our faith: a Christian worldview rooted in Scripture and a robust gospel of the kingdom emphasizing the cosmic scope of God’s redemptive, restorative work in Christ. If we ground ourselves here, we may faithfully, fruitfully, and joyfully engage in witnessing to, and working for, the advancement of the kingdom of God in all the earth.

We continue our series, this week examining what it means to express an evangelistic confessionalism.

e·van·ge·lis·tic (iˌvanjəˈlistik/)--adjective referring to one who zealously advocates a particular cause or belief.

con·fes·sion (kənˈfeSHən/)--statement setting out essential religious doctrine (or, as Carl Trueman writes, "a public statement of what a particular church or denomination believes that Scripture teaches in a synthetic form. [1]")

As a member of Trinity Christian Reformed Church, I belong to a denomination that declares itself to be confessional. By this, I mean, churches in the Christian Reformed Church (CRCNA) point to three documents as witnesses to the gospel and summarize the teachings of Scripture: The Belgic Confession, the Heidelberg Catechism, and the Canons of Dort. Yet, I cannot help but notice that many within our denominational house (and some of those in our neighborhood) seem to be confessionally confused.

In an article entitled, Buried Treasures: On the Riches of the Reformed Tradition, James K.A. Smith uses an architectural allegory to make this same point. He describes a person who is invited to a friend's house. But this is no ordinary house, it is a Frank Lloyd Wright house. Smith articulates the excitement of anticipation one experiences at the prospect of visiting this house and witnessing its incredible craftsmanship, quality, and design. "Imagine your surprise when, entering the house, you find something starkly different", writes Smith. He continues:

A garish linoleum covers the precious tile that you just know is under the entryway. Dropped ceilings have shut down the transcendent space of what would have been 10-foot ceilings. At some point in the '70s someone decided that orange Astroturf was better than classic hardwood. Then at some pint in the '80s someone must have surmised that tacky mirrors were more contemporary than stained glass. And as you make your way into the kitchen, you notice that someone in the '60s, armed with pea-green plastic, thought they could improve upon the ancient craftsmanship of the house you just know is dying to breath underneath all this renovation.[2]

This is (generally) the vibe I get around our churches. Too often we have been swept up by contemporary fads or cultural pressures, changing and "reforming" according to these rather than our doctrinal standards (summarizing the authoritative teaching of Scripture). The truth is, the Three Forms of Unity are not simply pieces of paper or written accounts of personal belief; they are corporate expressions of the faith, once for all delivered to the saints and pointing to those doctrines we've held as dear (and orthodox) for generations. Rather than papering over these wonderful truths, we should embrace and devote ourselves to more deeply understanding what they communicate about God, His ways and His work in history.

The confessions serve as a staff, guiding the church in all its work as it both "presents the promise of the gospel to those who may believe and proclaims God's truth to the powers that rule in government, business, education, culture, etc. [3]" To return to a robust confessionalism would bring a renewed sense of unity to the church, its mission, values and teaching, and clearly articulate to outsiders what we believe and why we believe it. Our confessions also function as a stick, providing the means for, and clear boundaries of, church discipline (discussed in the previous installment of this series). Thus, returning to our confessional roots means enhancing (clarifying) our witness to the world of Christ, the Kingdom, and the grace of God revealed therein, as well as preventing abuses of power and self-made religion. Finally, the confessions serve a doxological function, providing the impetus for maturity, praise, and loving action in service to God and neighbor alike.[4] A renewed confessionalism provides those in our congregations a solid doctrinal foundation and theological framework in which they can grow and flourish. Or, to put it another way, orthodoxy and orthopraxy lead to doxological living.

However, beyond this, I believe that we should celebrate and joyfully proclaim to others the truths contained in our confessions. We should utilize them as a formative tool given us for Lord's Day worship, use them in the discipleship of our congregations and in shaping an alternative culture to that of the world. They should be a source of encouragement, comfort, hope, and motivation as we seek to live as faithful witnesses in the world. We should have a desire to share the riches of our tradition--with its emphasis on such ideas as the sovereignty of God, authority of Scripture, covenant theology, and the Kingdom of God--with the wider body of Christ, as well as the world, rather than struggling to throw off our confessional identity, discard it in misguiding efforts to be "relevant," or hide it as we strive to imitate others.

I think of a struggling lawyer who was greatly comforted when I shared Heidelberg Catechism Q&A#1 with him while running on treadmills at the gym; I think of the engineering student who visited our church and found the Reformed distinctives expressed in corporate worship to be refreshing to his evangelical megachurch-weary, cynical soul; I think of the joy and encouragement of an international student (from the Netherlands) in finding that there are other Christians who believe, confess, and practice the same Reformed Standards as he does; and I think of the young Christian growing into a leader in part through our studies of the catechism and its bearing on his life.

With the amount of time and energy devoted to questions concerning the future of our denomination and, more broadly, Christianity, one may ask: What do we do? Where do we turn? We should not capitulate to the winds of culture, jettisoning the central tenants of our faith. Neither should we seek to hide our "accent", striving to appear as those around us. We should not be concerned with the next, best thing, nor retreat into a stale traditionalism. Rather, may we turn back to our tradition, to the confessions, mining the depths of the riches embedded in them, and push forward in affirming and acting in faithfulness to way, the truth, and life revealed within their pages.

"Have we weaknesses, Quartermaster?"

We take a break from our ongoing series for a one-off that sees the return of Cinema Gratia. This time, we look at the 1979 film, Zulu Dawn.

Recounting true events, albeit with a dramatic flair, the film tells the tale of the Battle of Isandlwana; a battle in which the British suffered one of the greatest defeats of a modern army against a technologically inferior enemy [1]. Like a black wave, the 20,000 strong Zulu army swept over the 1,700 soldiers of the 24th Regiment, NNC (Natal Native Contingent), and other volunteers. When it was all said and done, 858 men of the 24th Regiment were dead, along with nearly 500 hundred volunteers and blacks [2].

The film is charged with social commentary, walking a tightrope between nostalgia and derision, as it takes on issues of colonialism and classism in Victorian life. A slow burn, Zulu Dawn gradually (forebodingly) builds to the climactic final battle at Isandlwana, delivering a set-piece that helps to convey the chaos, violence, and overwhelming sense of doom experienced by the British at Isandlwana. Even more, it displays an anti-war sentiment that was prevalent in films during the 70s. It was not a threat from the Zulus, but rather, politics and greed, that fueled the British invasion. And when it's all said and done, the film leaves the viewer asking: Who really wins in war?

Yet, perhaps more than anything else, Zulu Dawn, is a cautionary tale, warning against the folly of a false sense of superiority and the blinding power of pride.

No one epitomizes this in the film more than Lord Chelmsford. Peter O'Toole portrays him as the arrogant aristocrat who underestimates his enemy's military capabilities, and rejects the wisdom and insight of his allies due to rivalry and his own inflated sense of military prowess. At one point, Chelmsford compares the Zulus to children in need of the kindness of their chastisement, and in another scene, explains to a newspaper reporter that his only fear is that the Zulus may refuse to engage in open battle. Later, when challenged to reconsider his treacherous plan to split his force in two by Colonel Durnford, Chelmsford scoffs, posing the question: "Are you dictating the strategy of this war, sir?"

Throughout the proceedings, and the gleeful, adventurous way most of the British go about the invasion, the words of Proverbs 16:18 reverberate in the mind:

Pride goes before destruction, a haughty spirit before a fall.

These words prove true, as Col. Pulleine (left in charge of the column at Isandlwana) fails to prepare adequate defenses, and, trusting in the technological advantages of his men, establishes too long and thin of a line to face the advancing Zulus. Due to the smoke, ammunition shortages, and the calculated strategy of the Zulus, the line proves unable to hold the hoards of warriors at bay. Only hours later does he realize his mistakes, and, resigning himself to death, writes a final letter home before being stabbed by one of the Zulu warriors.

The quartermaster, in a conversation with one of his men (Pullen) puts it best:

Zulu may not wear shoes or trousers and the like but it don't mean to say they got no brains. They'll watch us and wait and find our weaknesses.

Pullen replies with a question that goes unanswered: Have we weaknesses, Quartermaster? Yes, but not what you might think. The Zulus had only to watch and wait for their weaknesses--not guns or courage, but rather pride and superiority--to show themselves in order to create the right moment to attack.

Zulu Dawn has criticized for not giving equal time to both the British and Zulus, but I think this was intentional. The film beckons us to identify with the British, but not in a heroic, honorable way. Rather, we're to consider how we reflect the same pride as Chelmsford, blindly trusting in our own strength and knowledge. We should see the ways we are more than capable of channeling the same sort of demeaning attitude (as the colonials did) towards those different than us, assuming that we are superior--be it socially, morally, or otherwise. And we should recognize the ways we can all too easily be motivated to sin and injustice by greed, power, and glory. As a result, we're often led to our own destruction, bringing harm on those around us in the process. Have we weaknesses? Yes, we are flawed men and women in need of God's grace and renewing power.

In the end, Zulu Dawn is not a great film. There is so much more that could have been explained, characters who could have been fleshed out, and plot-lines that are never resolved. Yet, one of the things I enjoy most about a historical film like this is seeing how contemporary filmmakers look back on past events. Additionally, I enjoy knowing that history need not repeat itself if (by the Spirit of God) we will humble ourselves and seek the way of wisdom, truth, and grace. So take heed of the warning of Zulu Dawn, or you may find yourself faced with impending doom, death, and destruction.